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Historical Headnotes and the Index of Contents in the Book of Commandments and Revelations Steven C. Harper he Book of Commandments and Revelations (BCR) will have an Timmense influence on the scholarly study of early Mormon revela- tions. It will reaffirm many former conclusions and undermine others. It will answer some heretofore unanswered questions, invite some we have not yet thought to ask, and cause us to reassess those to which we already (thought we) knew the answers. The purpose of this essay is not to finish the reassessment but to encourage it by orienting readers to two important features of the BCR: its index of contents and its historical headnotes. I will then conclude with an assessment of the BCR in light of the November 1831 Hiram, Ohio, conference where its publication was planned. John Whitmer began to compile “The Index of the contents of this Book” in the back, on pages 207–8 (figs. 1 and 2). It covers only the book’s first 94 pages, slightly fewer than half, and only a few more than half (58) of the book’s 104 revelations, ending in the summer of 1831. Whitmer listed the year in the left column, a title for each revelation in the center column, and the beginning page number in the far right column of his index of contents. We can discern much from these data. Whitmer recorded sev- eral of the revelations in a different order than they appear in the Doctrine and Covenants. In some instances, it is obvious that he was not recording the revelations in their order of receipt. In other instances, particularly the earliest revelations, Whitmer’s order of recording reflects a chronology of some events that differs from what has been assumed to be the histori- cal order. Several pages of the BCR are missing, but in some instances the index of contents tells us what they recorded. And Whitmer’s titles pro- vide occasional clues to the identities of revelation recipients or ways early saints understood revelations. BYU Studies 48, no. 3 (29) 53 Figs. 1 and 2. “The Index of the contents of this Book,” found on pages 207 and 208 of the Book of Commandments and Revelations. Courtesy Church History Library, © Intellectual Reserve, Inc. 56 v BYU Studies From the very beginning of the BCR, with few exceptions, John Whit- mer began his entry of each revelation with a title line that often assigned a number to each commandment (as he called most of them) and dated its receipt (as in “6th Commandment AD 1829,” or “42nd Commandment Recd Jan. 5th. 1831”).1 Whitmer then usually penned a brief preface identi- fying the person or subject the commandment addressed. Though I wish John Whitmer had recorded much, much more, his terse prefaces are invaluable.2 They reveal heretofore unknown dates, places, chronologies, intentions, causes and effects, and meanings. Often they simply reaffirm later sources, but in doing so they give us increased confidence in those sources and in some cases inform our interpretations of them. Occasion- ally the headnotes challenge later sources. Always the headnotes help us understand how the earliest Mormons and others related to and under- stood these revelations. One of Ezra Booth’s nine controversial letters to Reverend Ira Eddy, published in fall 1831 in the Ohio Star, emphasizes how important the revelations were to the early Saints and in doing so men- tioned that Booth had a copy of what he called the “27th commandment to Emma my daughter in Zion,” a reference that has puzzled scholars.3 That is the number John Whitmer gave to the July 1830 revelation to Emma Smith (D&C 25). Ezra Booth was right about the fundamental importance of the revelations in early Mormonism, and it appears that he had, as his evidence, drawn on the BCR. John Whitmer’s historical headnotes are unique to the BCR. The other revelation manuscript book (Revelation Book 2 or Kirtland Revelation Book) has nothing comparable. By consciously capturing context, Whit- mer was perhaps acting on a revelation to him, which he copied onto pages 79–80. He introduced this text as “50th Commandment March 8th 1831,” then noted that it came because he was reluctant to write without a revela- tion commissioning him to do so. This revelation made it expedient for Whitmer to “write and keep a regular history” even as he assisted Joseph in transcribing revelations and the revised Bible.4 The headnotes and the index date several revelations for which we either had no specific date or have accepted a different date. For instance, Whitmer’s index of contents says that Joseph received in 1829 the revelation telling him not to retrans- late the contents of the lost manuscript (D&C 10). Joseph’s manuscript his- tory, the 1833 Book of Commandments, and 1835 Doctrine and Covenants date this revelation May 1829.5 But Joseph’s later history implies that the revelation came “a few days” after the summer 1828 revelation that rebuked Joseph for mishandling the manuscript (D&C 3). When Assistant Church Historian B. H. Roberts edited Joseph’s history in the twentieth century, he chose to disregard the 1829 date and accept the implied chronology of Historical Headnotes and the Index of Contents V 57 Fig. 3. John Whitmer’s headnote to what is now D&C 20, a portion of page 52 of the BCR. Courtesy Church History Library, © Intellectual Reserve, Inc. Joseph’s history, thus dating the revelation to summer 1828.6 Consequently, the current Doctrine and Covenants lists the date as 1828, but the BCR confirms that 1829 was the correct year after all. Another significant chronological contribution of the BCR is Whit- mer’s preface to the text he titled “Church Articles & Covenants,” Doctrine and Covenants section 20, which he dated April 10, 1830, four days after the Church’s organization on April 6 (fig. 3).7 In my judgment, the fact that this text was written after, not on or before April 6, strengthens the argument that its introduction is not necessarily revealing, as some have argued, the day and year of Christ’s birth.8 It also explains in part why we have no record of the Saints giving common consent to section 20 on April 6, but rather at the Church’s June conference.9 John Whitmer wrote that the 17th commandment, revealed on April 6, 1830, was “A Revelation to Joseph the Seer by way of command- ment to the Church given at Fayette Seneca County State of New York.”10 The 1833 Book of Commandments, heretofore the earliest source available, 58 v BYU Studies Fig. 4. John Whitmer’s headnote to what is now D&C 21, a portion of page 28 of the BCR. Courtesy Church History Library, © Intellectual Reserve, Inc. located this revelation in Manchester, New York. Wesley Walters and Michael Marquardt thus argued that the traditional story of the Church’s founding in Fayette, New York, lacked foundation in the historical record. But in this case, tradition and the historical record match very well. The BCR gives Manchester as the location for a series of revelations addressed to Oliver Cowdery, Hyrum Smith, Joseph Smith Sr., Samuel Smith, and Joseph Knight (now combined into D&C 23). However, it gives Fayette as the location and April 6, 1830, as the date of the revelation that calls for a record to be kept and for Joseph and Oliver Cowdery to be ordained as the Church’s leading elders (D&C 21). Moreover, in the manuscript BCR, as in the most recent edition of the Doctrine and Covenants, this revelation precedes the several short ones (D&C 23; fig. 4). But for some reason, the published Book of Commandments (1833) put these revelations ahead of the April 6 revelation that precedes them in the BCR. It dates all of them April 6, though none of the short, personal texts is so specifically dated in the manuscript. The one to Oliver Cowdery is dated only to the month of April and all the others only to the year 1830. All were received in Man- chester.11 Apparently in the process of printing the BCR, William Phelps or his associates changed the order of the revelations and confused or conflated their dates and places. Whatever happened, it is clear that the Historical Headnotes and the Index of Contents V 59 earliest available source, the BCR, reaffirms Joseph’s later history in its explicit account of the Church being organized on Tuesday, April 6, 1830, at the Whitmer home in Fayette, New York.12 John Whitmer did not date the “Explanation of the Epistle to the first Corinthians 7 Chapter & 14th verse,” now Doctrine and Covenants section 74, but he located it in Wayne County, New York, and copied it between a January 1831 revelation received in Fayette, New York, and a February 1831 revelation in Kirtland, Ohio.13 Joseph’s later history, penned by Wil- lard Richards, positioned the receipt of this revelation in January 1832 in Hiram, Ohio, and said it grew out of his New Translation of the Bible.14 Whitmer’s context for this revelation, by contrast, predates Joseph’s revi- sion of the New Testament and, by a few days at least, his move to Ohio. Some of the most significant contributions of Whitmer’s headnotes come in the form of short statements that follow the date and place. These sometimes give details about the revelations that were previously unknown. Of all these, I am most excited about Whitmer’s historical head- ing for the September 1830 revelation he called the “29th Commandment,” which, conveniently, is D&C section 29 in the most recent LDS edition of the Doctrine and Covenants (fig.

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